Commentary on Genesis, volume 2 (chapter 24-32)
John Calvin
Translated and edited by John King M.D.
The Banner of Truth Trust
3 Murrayfield Road, Edinburgh EH12 6EL
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First published in Latin 1554
First English Translation 1578
This edition reprinted from the Calvin Translation Society edition of
1847
1965
Reprinted 1975
ISBN 0 85151 093 0
Printed in Great Britain by offset lithography by Billing & Sons
Limited, Guildford and London
Commentary on the Book of Genesis
Chapter XXIV.
1 And Abraham was old, [and] well stricken in age: and the LORD had
blessed Abraham in all things.
2 And Abraham said unto his eldest servant of his house, that ruled over
all that he had, Put, I pray thee, thy hand under my thigh:
3 And I will make thee swear by the LORD, the God of heaven, and the God
of the earth, that thou shalt not take a wife unto my son of the
daughters of the Canaanites, among whom I dwell:
4 But thou shalt go unto my country, and to my kindred, and take a wife
unto my son Isaac.
5 And the servant said unto him, Peradventure the woman will not be
willing to follow me unto this land: must I needs bring thy son again
unto the land from whence thou camest?
6 And Abraham said unto him, Beware thou that thou bring not my son
thither again.
7 The LORD God of heaven, which took me from my father's house, and from
the land of my kindred, and which spake unto me, and that sware unto me,
saying, Unto thy seed will I give this land; he shall send his angel
before thee, and thou shalt take a wife unto my son from thence.
8 And if the woman will not be willing to follow thee, then thou shalt
be clear from this my oath: only bring not my son thither again.
9 And the servant put his hand under the thigh of Abraham his master,
and sware to him concerning that matter.
10 And the servant took ten camels of the camels of his master, and
departed; for all the goods of his master [were] in his hand: and he
arose, and went to Mesopotamia, unto the city of Nahor.
11 And he made his camels to kneel down without the city by a well of
water at the time of the evening, [even] the time that women go out to
draw [water].
12 And he said, O LORD God of my master Abraham, I pray thee, send me
good speed this day, and shew kindness unto my master Abraham.
13 Behold, I stand [here] by the well of water; and the daughters of the
men of the city come out to draw water:
14 And let it come to pass, that the damsel to whom I shall say, Let
down thy pitcher, I pray thee, that I may drink; and she shall say,
Drink, and I will give thy camels drink also: [let the same be] she
[that] thou hast appointed for thy servant Isaac; and thereby shall I
know that thou hast shewed kindness unto my master.
15 And it came to pass, before he had done speaking, that, behold,
Rebekah came out, who was born to Bethuel, son of Milcah, the wife of
Nahor, Abraham's brother, with her pitcher upon her shoulder.
16 And the damsel [was] very fair to look upon, a virgin, neither had
any man known her: and she went down to the well, and filled her
pitcher, and came up.
17 And the servant ran to meet her, and said, Let me, I pray thee, drink
a little water of thy pitcher.
18 And she said, Drink, my lord: and she hasted, and let down her
pitcher upon her hand, and gave him drink.
19 And when she had done giving him drink, she said, I will draw [water]
for thy camels also, until they have done drinking.
20 And she hasted, and emptied her pitcher into the trough, and ran
again unto the well to draw [water], and drew for all his camels.
21 And the man wondering at her held his peace, to wit whether the LORD
had made his journey prosperous or not.
22 And it came to pass, as the camels had done drinking, that the man
took a golden earring of half a shekel weight, and two bracelets for her
hands of ten [shekels] weight of gold;
23 And said, Whose daughter [art] thou? tell me, I pray thee: is there
room [in] thy father's house for us to lodge in?
24 And she said unto him, I [am] the daughter of Bethuel the son of
Milcah, which she bare unto Nahor.
25 She said moreover unto him, We have both straw and provender enough,
and room to lodge in.
26 And the man bowed down his head, and worshipped the LORD.
27 And he said, Blessed [be] the LORD God of my master Abraham, who hath
not left destitute my master of his mercy and his truth: I [being] in
the way, the LORD led me to the house of my master's brethren.
28 And the damsel ran, and told [them of] her mother's house these
things.
29 And Rebekah had a brother, and his name [was] Laban: and Laban ran
out unto the man, unto the well.
30 And it came to pass, when he saw the earring and bracelets upon his
sister's hands, and when he heard the words of Rebekah his sister,
saying, Thus spake the man unto me; that he came unto the man; and,
behold, he stood by the camels at the well.
31 And he said, Come in, thou blessed of the LORD; wherefore standest
thou without? for I have prepared the house, and room for the camels.
32 And the man came into the house: and he ungirded his camels, and gave
straw and provender for the camels, and water to wash his feet, and the
men's feet that [were] with him.
33 And there was set [meat] before him to eat: but he said, I will not
eat, until I have told mine errand. And he said, Speak on.
34 And he said, I [am] Abraham's servant.
35 And the LORD hath blessed my master greatly; and he is become great:
and he hath given him flocks, and herds, and silver, and gold, and
menservants, and maidservants, and camels, and asses.
36 And Sarah my master's wife bare a son to my master when she was old:
and unto him hath he given all that he hath.
37 And my master made me swear, saying, Thou shalt not take a wife to my
son of the daughters of the Canaanites, in whose land I dwell:
38 But thou shalt go unto my father's house, and to my kindred, and take
a wife unto my son.
39 And I said unto my master, Peradventure the woman will not follow me.
40 And he said unto me, The LORD, before whom I walk, will send his
angel with thee, and prosper thy way; and thou shalt take a wife for my
son of my kindred, and of my father's house:
41 Then shalt thou be clear from [this] my oath, when thou comest to my
kindred; and if they give not thee [one], thou shalt be clear from my
oath.
42 And I came this day unto the well, and said, O LORD God of my master
Abraham, if now thou do prosper my way which I go:
43 Behold, I stand by the well of water; and it shall come to pass, that
when the virgin cometh forth to draw [water], and I say to her, Give me,
I pray thee, a little water of thy pitcher to drink;
44 And she say to me, Both drink thou, and I will also draw for thy
camels: [let] the same [be] the woman whom the LORD hath appointed out
for my master's son.
45 And before I had done speaking in mine heart, behold, Rebekah came
forth with her pitcher on her shoulder; and she went down unto the well,
and drew [water]: and I said unto her, Let me drink, I pray thee.
46 And she made haste, and let down her pitcher from her [shoulder], and
said, Drink, and I will give thy camels drink also: so I drank, and she
made the camels drink also.
47 And I asked her, and said, Whose daughter [art] thou? And she said,
The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I
put the earring upon her face, and the bracelets upon her hands.
48 And I bowed down my head, and worshipped the LORD, and blessed the
LORD God of my master Abraham, which had led me in the right way to take
my master's brother's daughter unto his son.
49 And now if ye will deal kindly and truly with my master, tell me: and
if not, tell me; that I may turn to the right hand, or to the left.
50 Then Laban and Bethuel answered and said, The thing proceedeth from
the LORD: we cannot speak unto thee bad or good.
51 Behold, Rebekah [is] before thee, take [her], and go, and let her be
thy master's son's wife, as the LORD hath spoken.
52 And it came to pass, that, when Abraham's servant heard their words,
he worshipped the LORD, [bowing himself] to the earth.
53 And the servant brought forth jewels of silver, and jewels of gold,
and raiment, and gave [them] to Rebekah: he gave also to her brother and
to her mother precious things.
54 And they did eat and drink, he and the men that [were] with him, and
tarried all night; and they rose up in the morning, and he said, Send me
away unto my master.
55 And her brother and her mother said, Let the damsel abide with us [a
few] days, at the least ten; after that she shall go.
56 And he said unto them, Hinder me not, seeing the LORD hath prospered
my way; send me away that I may go to my master.
57 And they said, We will call the damsel, and enquire at her mouth.
58 And they called Rebekah, and said unto her, Wilt thou go with this
man? And she said, I will go.
59 And they sent away Rebekah their sister, and her nurse, and Abraham's
servant, and his men.
60 And they blessed Rebekah, and said unto her, Thou [art] our sister,
be thou [the mother] of thousands of millions, and let thy seed possess
the gate of those which hate them.
61 And Rebekah arose, and her damsels, and they rode upon the camels,
and followed the man: and the servant took Rebekah, and went his way.
62 And Isaac came from the way of the well Lahairoi; for he dwelt in the
south country.
63 And Isaac went out to meditate in the field at the eventide: and he
lifted up his eyes, and saw, and, behold, the camels [were] coming.
64 And Rebekah lifted up her eyes, and when she saw Isaac, she lighted
off the camel.
65 For she [had] said unto the servant, What man [is] this that walketh
in the field to meet us? And the servant [had] said, It [is] my master:
therefore she took a vail, and covered herself.
66 And the servant told Isaac all things that he had done.
67 And Isaac brought her into his mother Sarah's tent, and took Rebekah,
and she became his wife; and he loved her: and Isaac was comforted after
his mother's [death].
1. "And Abraham was old." Moses passes onwards to the relation of
Isaac's marriage, because indeed Abraham, perceiving himself to be worn
down by old age, would take care that his son should not marry a wife in
the land of Canaan. In this place Moses expressly describes Abraham as
an old man, in order that we may learn that he had been admonished, by
his very age, to seek a wife for his son: for old age itself, which, at
the most, is not far distant from death, ought to induce us so to order
the affairs of our family, that when we die, peace may be preserved
among our posterity, the fear of the Lord may flourish, and
rightly-constituted order may prevail. The old age of Abraham was indeed
yet green, as we shall see hereafter; but when he reckoned up his own
years he deemed it time to consult for the welfare of his son.
Irreligious men, partly because they do not hold marriage sufficiently
in honour, partly because they do not consider the importance attached
especially to the marriage of Isaac, wonder that Moses, or rather the
Spirit of God, should be employed in affairs so minute; but if we have
that reverence which is due in reading the Sacred Scriptures, we shall
easily understand that here is nothing superfluous: for inasmuch as men
can scarcely persuade themselves that the Providence of God extends to
marriages, so much the more does Moses insist on this point. He chiefly,
however, wishes to teach that God honoured the family of Abraham with
especial regard, because the Church was to spring from it. But it will
be better to treat of everything in its proper order.
2. "And Abraham said unto his eldest servant." Abraham here fulfils
the common duty of parents, in labouring for and being solicitous about
the choice of a wife for his son: but he looks somewhat further; for
since God had separated him from the Canaanites by a sacred covenant, he
justly fears lest Isaac, by joining himself in affinity with them,
should shake off the yoke of God. Some suppose that the depraved morals
of those nations were so displeasing to him, that he conceived the
marriage of his son must prove unhappy if he should take a wife from
among them. But the special reason was, as I have stated, that he would
not allow his own race to be mingled with that of the Canaanites, whom
he knew to be already divinely appointed to destruction; yea, since upon
their overthrow he was to be put into possession of the land, he was
commanded to treat them with distrust as perpetual enemies. And although
he had dwelt in tranquility among them for a time, yet he could not have
a community of offspring with them without confounding things which, by
the command of God, were to be kept distinct. Hence he wished both
himself and his family to maintain this separation entire.
"Put, I pray thee, thy hand." It is sufficiently obvious that this was
a solemn form of swearing; but whether Abraham had first introduced it,
or whether he had received it from his fathers, is unknown. The greater
part of Jewish writers declare that Abraham was the author of it;
because, in their opinion, this ceremony is of the same force as if his
servant had sworn by the sanctity of the divine covenant, since
circumcision was in that part of his person. But Christian writers
conceive that the hand was placed under the thigh in honour of the
blessed seed. Yet it may be that these earliest fathers had something
different in view; and there are those among the Jews who assert that it
was a token of subjection, when the servant was sworn on the thigh of
his master. The more plausible opinion is, that the ancients in this
manner swore by Christ; but because I do not willingly follow uncertain
conjectures, I leave the question undecided. Nevertheless the latter
supposition appears to me the more simple; namely, that servants, when
they swore fidelity to their lords, were accustomed to testify their
subjection by this ceremony, especially since they say that this
practice is still observed in certain parts of the East. That it was no
profane rite, which would detract anything from the glory of God, we
infer from the fact that the name of God is interposed. It is true that
the servant placed his hand under the thigh of Abraham, but he is
adjured by God, the Creator of heaven and earth; and this is the sacred
method of adjuration, whereby God is invoked as the witness and the
judge; for this honour cannot be transferred to another without casting
a reproach upon God. Moreover, we are taught, by the example of Abraham,
that they do not sin who demand an oath for a lawful cause; for this is
not recited among the faults of Abraham, but is recorded to his peculiar
praise. It has already been shown that the affair was of the utmost
importance, since it was undertaken in order that the covenant of God
might be ratified among his posterity. He was therefore impelled, by
just reasons, most anxiously to provide for the accomplishment of his
object, by taking an oath of his servant: and beyond doubt, the
disposition, and even the virtue of Isaac, were so conspicuous, that in
addition to his riches, he had such endowments of mind and person, that
many would earnestly desire affinity with him. His father, therefore,
fears lest, after his own death, the inhabitants of the land should
captivate Isaac by their allurements. Now, though Isaac has hitherto
steadfastly resisted those allurements, the snares of which few young
men escape, Abraham still fears lest, by shame and the dread of giving
offense, he may be overcome. The holy man wished to anticipate these and
similar dangers, when he bound his servant to fidelity, by interposing
an oath; and it may be that some secret necessity also impelled him to
take this course.
3. "That thou shalt not take a wife." The kind of discipline which
prevailed in Abraham's house is here apparent. Although this man was but
a servant, yet, because he was put in authority by the master of the
family, his servile condition did not prevent him from being next in
authority to his lord; so that Isaac himself, the heir and successor of
Abraham, submitted to his direction. To such an extent did the authority
of Abraham and reverence for him prevail, that when he substituted a
servant in his place, he caused this servant, by his mere will or word,
to exercise a power which other masters of families find it difficult to
retain for themselves. The modesty also of Isaac, who suffered himself
to be governed by a servant, is obvious; for it would have been in vain
for Abraham to enter into engagements with his servant, had he not been
persuaded that his son would prove submissive and tractable. It here
appears what great veneration he cherished towards his father; because
Abraham, relying on Isaac's obedience, confidently calls his servant to
him. Now this example should be taken by us as a common rule, to show
that it is not lawful for the children of a family to contract marriage,
except with the consent of parents; and certainly natural equity
dictates that, in a matter of such importance, children should depend
upon the will of their parents. How detestable, therefore, is the
barbarity of the Pope, who has dared to burst this sacred bond asunder!
Wherefore the wantonness of youths is to be restrained, that they may
not rashly contract nuptials without consulting their fathers.
4. "But thou shalt go unto my country and to my kindred." It seems
that, in the choice of the place, Abraham was influenced by the thought,
that a wife would more willingly come from thence to be married to his
son, when she knew that she was to marry one of her own race and
country. But because it afterwards follows that the servant came to
Padan Aram, some hence infer that Mesopotamia was Abraham's country. The
solution, however, of this difficulty is easy. We know that Mesopotamia
was not only the region contained between the Tigris and the Euphrates,
but that a part also of Chaldea was comprehended in it; for Babylon is
often placed there by profane writers. The Hebrew name simply means,
"Syria of the rivers." They give the name "Aram" to that part of Syria
which, beginning near Judea, embraces Armenia and other extensive
regions, and reaches almost to the Euxine Sea. But when they especially
designate those lands which are washed or traversed by the Tigris and
Euphrates, they add the name "Padan:" for we know that Moses did not
speak scientifically, but in a popular style. Since, however, he
afterwards relates that Laban, the son of Nahor, dwelt at Charran,
(chap. 29: 4,) it seems to me probable that Nahor, who had remained in
Chaldea, because it would be troublesome to leave his native soil, in
process of time changed his mind; either because filial piety
constrained him to attend to his decrepit and declining father, or
because he had learned that he might have there a home as commodious as
in his own country. It certainly appears from the eleventh chapter that
he had not migrated at the same time with his father.
5. "And the servant said unto him." Since he raises no objection
respecting Isaac, we may conjecture that he was so fully persuaded of
his integrity as to have no doubt of his acquiescence in his father's
will. We must also admire the religious scrupulosity of the man, seeing
he does not rashly take an oath. What pertained to the faithful and
diligent discharge of his own duty he might lawfully promise, under the
sanction of an oath; but since the completion of the affair depended on
the will of others, he properly and wisely adduces this exception, "Per
adventure the woman will not be willing to follow me."
6. "Beware that thou bring not my son thither again." If the woman
should not be found willing, Abraham, commending the event to God,
firmly adheres to the principal point, that his son Isaac should not
return to his country, because in this manner he would have deprived
himself of the promised inheritance. He therefore chooses rather to live
by hope, as a stranger, in the land of Canaan, than to rest among his
relatives in his native soil: and thus we see that, in perplexed and
confused affairs, the mind of the holy man was not drawn aside from the
command of God by any agitating cares; and we are taught, by his
example, to follow God through every obstacle. However, he afterwards
declares that he looks for better things. By such words he confirms the
confidence of his servant, so that he, anticipating with greater
alacrity a prosperous issue, might prepare for the journey.
7. "The Lord God of heaven." By a twofold argument Abraham infers,
that what he is deliberating respecting the marriage of his son will, by
the grace of God, have a prosperous issue. First, because God had not
led him forth in vain from his own country into a foreign land; and
secondly, because God had not falsely promised to give the land, in
which he was dwelling as a stranger, to his seed. He might also with
propriety be confident that his design should succeed, because he had
undertaken it only by the authority, and, as it were, under the auspices
of God; for it was his exclusive regard for God which turned away his
mind from the daughters of Canaan. He may, however, be thought to have
inferred without reason that God would give his son a wife from that
country and kindred to which he himself had bidden farewell. But whereas
he had left his relatives only at the divine command, he hopes that God
will incline their minds to be propitious and favourable to him.
Meanwhile he concludes, from the past kindnesses of God, that his hand
would not fail him in the present business; as if he would say, "I, who
at the command of God left my country, and have experienced his
continued help in my pilgrimage, do not doubt that he will also be the
guide of thy journey, because it is in reliance on his promise that I
lay upon thee this injunction." He then describes the mode in which
assistance would be granted; namely, that God would send his angel, for
he knew that God helps his servants by the ministration of angels, of
which he had already received many proofs. By calling God "the God of
heaven," he celebrates that divine power which was the ground of his
confidence.
10. "And the servant took ten camels." He takes the camels with him,
to prove that Abraham is a man of great wealth, in order that he may the
more easily obtain what he desires. For even an open-hearted girl would
not easily suffer herself to be drawn away to a distant region, unless
on the proposed condition of being supplied with the conveniences of
life. Exile itself is sad enough, without poverty as its attendant.
Therefore, that the maid might not be deterred by the apprehension of
want, but rather invited by the prospect of affluence, he ladens ten
camels with presents, to give sufficient proof to the inhabitants of
Chaldea of the domestic opulence of Abraham. What follows, namely, "that
all the substance of Abraham was in the hand of his servant," some of
the Hebrews improperly explain as meaning that the servant took with him
an account of all Abraham's wealth, described and attested in written
documents. It is rather the assigning of the reason of the fact, which
might appear improbable, that the servant assumed so much power to
himself. Therefore Moses, having said that a man who was but a servant
set out on a journey with such a sumptuous and splendid equipage,
immediately adds, that he did this of his own accord, because he had all
the substance of Abraham in his hand. In saying that he came to the city
of Nahor, he neither mentions the name of the city nor the part of
Chaldea, or of any other region, where he dwelt, but only says, in
general terms, that he came to "Syria of the rivers," concerning which
term I have said something above.
12. "O lord God of my master Abraham." The servant, being destitute of
counsel, retakes himself to prayers. Yet he does not simply ask counsel
of the Lord; but he also prays that the maid appointed to be the wife of
Isaac should be brought to him with a certain sign, from which he might
gather that she was divinely presented to him. It is an evidence of his
piety and faith, that in a matter of such perplexity he is not
bewildered, as one astonished; but breaks forth into prayer with a
collected mind. But the method which he uses seems scarcely consistent
with the true rule of prayer. For, first, we know that no one prays
aright unless he subjects his own wishes to God. Wherefore there is
nothing more unsuitable than to prescribe anything, at our own will, to
God. Where, then, it may be asked, is the religion of the servant, who,
according to his own pleasure, imposes a law upon God? Secondly, there
ought to be nothing ambiguous in our prayers; and absolute certainty is
to be sought for only in the Word of God. Now, since the servant
prescribes to God what answer shall be given, he appears culpably to
depart from the suitable modesty of prayer; for although no promise had
been given him, he nevertheless desires to be made fully certain
respecting the whole affair. God, however, in hearkening to his wish,
proves, by the event, that it was acceptable to himself. Therefore we
must know, that although a special promise had not been made at the
moment, yet the servant was not praying rashly, nor according to the
lust of the flesh, but by the secret impulse of the Spirit. Moreover,
the general law, by which all the pious are bound, does not prevent the
Lord, when he determines to give something extraordinary, from directing
the minds of his servants towards it; not that he would lead them away
from his word, but only that he makes some peculiar concession to them
in their mode of praying. The sum of the prayer before us is this: "O
Lord, if a damsel shall present herself who, being asked to give me
drink, shall also kindly and courteously offer it to my camels, I will
seek after her as a wife for my master Isaac, just as if she were
delivered into my hand by thee." He seems, indeed, to be laying hold on
some dubious conjecture; but since he reposes on the Providence of God,
he is certainly persuaded that this token shall be to him equivalent to
an oracle; because God, who is the guardian of his enterprise, will not
suffer him to err. Meanwhile this is worthy of remark, that he does not
fetch the sign of recognition from afar, but takes it from something
present; for she who shall be thus humane to an unknown guest, will, by
that very act, give proof of an excellent disposition. This observation
may be of use to prevent inquisitive men from adducing this example as a
precedent for vain prognostications. In the words themselves the
following particulars are to be noticed: first, that he addresses
himself to the God of his master Abraham; not as being himself a
stranger to the worship of God, but because the affair in question
depends upon the promise given to Abraham. And truly he had no
confidence in prayer, from any other source than from the covenant into
which God had entered with the house of Abraham. The expression "cause
to meet me this day," Jerome renders, "meet me, I pray, this day." But
the verb is transitive, and the servant of Abraham intimates by the use
of it, that the affairs of men were so ordered by the counsel and the
hand of God, that the issue of them was not fortuitous; as if he would
say, "O Lord, in vain shall I look on this side and on that; in vain
shall I catch at success by my own labour, industry and various
contrivances, unless thou direct the work." And when he immediately
afterwards subjoins, "show kindness to my master," he implies that in
this undertaking he rests upon nothing but the grace which God had
promised to Abraham.
15. "Before he had done speaking." The sequel sufficiently
demonstrates that his wish had not been foolish]y conceived. For the
quickness of the answer manifests the extraordinary indulgence of God,
who does not suffer the man to be long harassed with anxiety. Rebekah
had, indeed, left her house before he began to pray; but it must be
maintained that the Lord, at whose disposal are both the moments of time
and the ways of man, had so ordered it on both sides as to give clear
manifestation of his Providence. For sometimes he keeps us the longer in
suspense, till, wearied with praying, we may seem to have lost our
labour; but in this affair, in order that his blessing might not seem
doubtful, he suddenly interposed. The same thing also happened to
Daniel, unto whom the angel appeared, before the conclusion of his
prayer. (Dan. 9: 21.) Now, although it frequently happens that, on
account of our sloth, the Lord delays to grant our requests, it is, at
such times, expedient for us, that what we ask should be delayed. In the
meantime, he has openly and conspicuously proved, by unquestionable
examples, that although the event may not immediately respond to our
wishes, the prayers of his people are never in vain: yea, his own
declaration, that before they cry he is mindful of their wants, is
invariably fulfilled. (Isa. 65: 24.)
21. "And the man, wondering at her, held his peace." This wondering of
Abraham's servant, shows that he had some doubt in his mind. He is
silently inquiring within himself, whether God would render his journey
prosperous. Has he, then, no confidence concerning that divine
direction, of which he had received the sign or pledge? I answer, that
faith is never so absolutely perfect in the saints as to prevent the
occurrence of many doubts. There is, therefore, no absurdity in
supposing that the servant of Abraham, though committing himself
generally to the providence of God, yet wavers, and is agitated, amidst
a multiplicity of conflicting thoughts. Again, faith, although it
pacifies and calms the minds of the pious, so that they patiently wait
for God, still does not exonerate them from all care; because it is
necessary that patience itself should be exercised, by anxious
expectation, until the Lord fulfill what he has promised. But though
this hesitation of Abraham's servant was not free from fault, inasmuch
as it flowed from infirmity of faith; it is vet, on this account,
excusable, because he did not turn his eyes in another direction, but
only sought from the event a confirmation of his faith, that he might
perceive God to be present with him.
22. "The man took a golden earring." His adorning the damsel with
precious ornaments is a token of his confidence. For since it is evident
by many proofs that he was an honest and careful servant, he would not
throw away without discretion the treasures of his master. He knows,
therefore, that these gifts will not be ill-bestowed; or, at least,
relying on the goodness of God, he gives them, in faith, as an earnest
of future marriage. But it may be asked, Whether God approves ornaments
of this kind, which pertain not so much to neatness as to pomp? I
answer, that the things related in Scripture are not always proper to be
imitated. Whatever the Lord commands in general terms is to be accounted
as an inflexible rule of conduct; but to rely on particular examples is
not only dangerous, but even foolish and absurd. Now we know how highly
displeasing to God is not only pomp and ambition in adorning the body,
but all kind of luxury. In order to free the heart from inward cupidity,
he condemns that immoderate and superfluous splendour, which contains
within itself many allurements to vice. Where, indeed, is pure sincerity
of heart found under splendid ornaments? Certainly all acknowledge this
virtue to be rare. It is not, however, for us expressly to forbid every
kind of ornament; yet because whatever exceeds the frugal use of such
things is tarnished with some degree of vanity; and more especially,
because the cupidity of women is, on this point, insatiable; not only
must moderation, but even abstinence, be cultivated as far as possible.
Further, ambition silently creeps in, so that the somewhat excessive
adorning of the person soon breaks out into disorder. With respect to
the earrings and bracelets of Rebekah, as I do not doubt that they were
those in use among the rich, so the uprightness of the age allowed them
to be sparingly and frugally used; and yet I do not excuse the fault.
This example, however, neither helps us, nor alleviates our guilt, if,
by such means, we excite and continually inflame those depraved lusts
which, even when all incentives are removed, it is excessively difficult
to restrain. The women who desire to shine in gold, seek in Rebekah a
pretext for their corruption. Why, therefore, do they not, in like
manner, conform to the same austere kind of life and rustic labour to
which she applied herself? But, as I have just said, they are deceived
who imagine that the examples of the saints can sanction them in
opposition to the common law of God. Should any one object that it is
abhorrent to the modesty of a virtuous and chaste maiden to receive
earrings and bracelets from a man who was a stranger, and whom she had
never before seen. In the first place, it may be, that Moses passes over
much conversation held on both sides, by which it is probable she was
induced to venture on the reception of them. It may also be, that he
relates first what was last in order. For it follows soon afterwards in
the context, that the servant of Abraham inquired whose daughter she
was. We must also take into account the simplicity of that age. Whence
does it arise that it was not disreputable for a maid to go alone out of
the city, unless that then the morals of mankind did not require so
severe a guard for the preservation of modesty? Indeed, it appears from
the context, that the ornaments were not given her for a dishonourable
purpose; but a portions is offered to the parents to facilitate the
contract for marriage. Interpreters are not agreed respecting the value
of the presents. Moses estimates the earrings at half a shekel, and the
bracelets at ten shekels. Jerome, instead of half a shekel, reads two
shekels. I conceive the genuine sense to be, that the bracelets were
worth ten shekels, and the frontal ornament or earrings worth half that
(continued in part 2...)
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